Book Reviews: Unholy / The Spiritual Danger of Donald Trump

 [From London Socialist Historians Group Newsletter 73 (Summer 2021)]

Unholy: How White Christian Nationalists Powered the Trump Presidency, and the Devastating Legacy They Left Behind

Sarah Posner

ISBN 978-1984820443

Random House,

 New York 2021 

368pp Paperback

The Spiritual Danger of Donald Trump

Ed. Ronald J. Sider

978-1725271784 

Cascade Books,

 Eugene, Oregon 2020 

252pp Paperback 

The fact that Donald Trump was only elected President in 2016 (despite losing the popular vote) with the support of four out of every five white evangelical Christians who made up a third of his electoral support is quite well-known. But how has that support held up and how important were their votes in boosting his total in the 2020 election to the second largest vote for a Presidential candidate in US history. 

In 1984, Ronald Reagan polled over 54 million votes, in 2004 George W Bush polled over 62 million votes and in 2008 Barack Obama polled over 69 million. Donald Trump’s losing vote in 2020 was over 74 million, an astonishing total, and once again something like four out of every five white evangelical Christians voted for him. And, moreover, many evangelical pastors have taken up the claim that the election was stolen. 

Indeed, at the Trump rally that preceded the attack on the Capitol on 6 January 2021 proceedings were opened with a prayer from Trump’s spiritual adviser, Paula White, and many of those actually taking part in the attack were devout Christians convinced they were participating in a crusade to save America from Satanic secularism. Most of their pastors, it has to be said, subsequently condemned the violence, many of them blaming it on Antifa. 

This is so outside the experience of people in Britain, both Christians and non-Christians alike, that it is difficult to get to grips with, to comprehend: in the most advanced country in the world, millions of people believe in miracles as an everyday phenomenon, see great wealth as a blessing from God, and regard the country as in imminent danger of a Satanic takeover, a takeover which they believe will lead to the outlawing of Christianity and which will inevitably provoke God’s wrath. There is a long history of natural disasters being ascribed to a vengeful God punishing the country for tolerating abortion, homosexuality and other sins. Hurricane Katrina, for example, was variously blamed on a planned gay rights march in New Orleans or on the city being the birth place of Ellen Degeneres. 

Incredible as it might seem, for many people divine retribution is a real fear, something that will happen unless they do something about it and that something was re-electing Donald Trump as President. A good starting point for understanding this extraordinary situation, how it came about and its political implications is Sarah Posner’s new book, Unholy. 

Posner begins by recalling how sceptical she had been when Trump first announced his candidacy in June 2015. His constituency seemed to be the alt-right, appealing to them with his ‘cruel nativism and casual racism’. The fact that he ‘did not even try to tell a personal salvation story’ or display even ‘the most rudimentary Bible knowledge’ seemed to rule him out as the candidate of the Christian right, already a powerful force within the Republican Party. What she describes as her ‘aha’ moment came when she realised ‘that Trump was the strongman the Christian right had been waiting for’. While the Christian right might on the surface seem to be all about faith and values, its ‘real driving force was not religion but grievances over school desegregation, women’s rights, LGBTQ rights, affirmative action and more’. Abortion should be in there as well of course. 

They saw Trump as someone who was not interested in compromise, but who would fight their corner, would save them ‘from the excesses of liberalism’. And under Trump, the Christian right became, for a while at least, ‘the most influential demographic in America’. For the Christian right, Trump was ‘God’s Strongman’. 

One thing she finds amazing is that even though Trump has had innumerable meetings with what John Fea has described as his ‘court evangelicals’, those pastors who will lay hands on him and bless him for the camera, ‘he hasn’t made more progress in speaking their evangelical language’. She puts this down to him being ‘a slow learner…a remedial student’. This is not altogether convincing. The fact is that Trump soon realised that to get and to hold onto their support, he only had to go through the motions of believing, holding up a Bible, for example, because their support, as she herself points out, was not really about religion. 

As she insists though, one man was crucial to reassuring the Christian right that Trump was to be relied on and that man was Vice President Mike Pence. He was his ‘Christian right seal of approval’. And, of course, Pence was crucial to filling the administration with stalwarts from the Christian right. Of particular interest is Posner’s discussion of the altright and its relations with the Christian right. She writes of how Steve Bannon was well aware that the alt-right was ‘too small to succeed electorally. That is why, he said, he aimed his film Torchbearer at another audience: conservative evangelicals and Catholics’. As far as Bannon was concerned, the alt-right ‘would be nowhere as a political movement without religious conservatives’. 

What Trump did was succeed in bringing the alt-right and the religious right together. A good demonstration of this was provided by the Charlottesville episode in August 2017. Here Trump performed what she describes as his ‘ongoing rhetorical dance with the altright’, reluctantly distancing himself but with a nod and a wink, but more astonishingly Trump’s Evangelical Advisory Board endorsed his stand with only one member resigning: the African-American pastor, A R Bernard of the Christian Cultural Center in Brooklyn [She corrects my mistaken belief that there were no resignations here]. This was in stark contrast to the protest resignations from his various business boards that led to their collapse. Those evangelical pastors who objected to the racism and fascism of the alt-right and urged some disassociation from them were marginalised. 

One other interesting aspect of the US alt-right that Posner reveals that was certainly new to this reader was their admiration for Enoch Powell! Posner is particularly interesting and informative on these people. 

Posner identifies the Republican operative Paul Weyrich as being historically ‘the most important architect of the New Right and the religious right’ with Mike Pence claiming him as both ‘a mentor and friend’. In 1973 he co-founded the rightwing think tank the Heritage Foundation, initially financed by the Coors family but quickly expanding its billionaire base. Today it has an annual income of $80 million. Weyrich saw white evangelical Christians as a political force just waiting to be mobilised behind the brand of hard right populism that he championed and in 1979 he, along with Jerry Falwell, had founded the Moral Majority, the first major Christian right political movement. 

Weyrich came from a Catholic background but had embraced the breakaway eastern rite Catholic Church because, in his opinion, Rome was becoming too liberal. He was always concerned about abortion and complained that the evangelicals did not take the issue seriously. As he pointed out, on one occasion, in 1970 Billy Graham had actually said that nowhere did the Bible even mention abortion! Weyrich always argued that this was an issue that the evangelical Christian right could mobilise around, but he was also absolutely frank in admitting that it was not this moral cause that brought the movement into existence. 

The great issue that provoked the likes of Jerry Falwell into political activity was opposition to the civil rights movement and the desegregation of schools. Today the Christian right itself claims that abortion was the issue that called it into being, but this is a myth. The Christian right came into existence in response to the desegregation of schools and the denial of tax relief to the hundreds of segregated Christian schools that had been set up in response across the South and West. Falwell himself ran a whites-only church (he had George Wallace speak to his congregation on one occasion) and had established a whites-only Christian school.

 In fact Falwell did not really show any interest in abortion as an issue until the end of the 1970s and into the early 1980s, until after the Moral Majority had been founded. As Posner points out, looking back on this period, Weyrich often complained of the difficulty he had getting abortion on the Christian right’s agenda.  Today, of course, no evangelical gathering takes place without a condemnation of the contemporary ‘Holocaust’ that is abortion, every year murdering millions of children, something that God will surely punish.

One of the most impressive features of Unholy is its exploration of alt-right and Christian right internationalism. Posner does not dwell on evangelical support for and involvement in Ronald Reagan’s murderous policies in South America, but instead focuses extremely productively, it has to be said, on more recent connections. The Viktor Orban regime in Hungary is regarded as in many ways showing the way forward.

There is also Jair Bolsonaro, Brazil’s ‘fascist president’, who speaks the same language as the US Christian right. When he visited the White House in March 2019, he had a meeting with evangelical pastors, led by Pat Robertson, who anointed him in the name of the Holy Spirit. Robertson called on God to ‘uphold him. Protect him from evil. And use him mightily in years to come’. As Bolsonaro told them, his middle name was ‘Messias’. All this was shown on Robertson’s Christian Broadcasting Network. 

Most interesting though is the Christian right’s fascination with the Putin regime which is credited with having restored Christianity in Russia, with having reinstated the pre-revolutionary ‘Holy Russia’ of the Tsars. Indeed, the likes of Weyrich have long urged an anti-Islamic alliance between Christian Russia and a Christian USA, something that Trump obviously found tempting. The Christian right ‘has enmeshed itself in the global wave of right-wing authoritarianism, and evinces admiration for the same nativist despots who have inspired the alt-right’. This is a compelling insight. 

Posner certainly has the measure of Trump and his evangelical allies. As she writes: the evangelicals ‘needed a savior; Trump was eager to oblige because of his bottomless need for a worshipful retinue. Trump and the religious right, then, are essential to each other’s success’. They have a ‘symbiotic relationship, in which Christian right leaders regularly glorify Trump, and Trump in return gives them carte blanche to radically reshape law and policy’. Their success in this respect, for which much of the credit or blame, must, one suspects, go to Vice President Pence, has left their adherents in a powerful strategic position inside the federal judiciary right up to the Supreme Court. 

This was always the deal. Trump’s judicial appointments are ‘his most lasting assault on America’s democratic institutions’, packing the federal judiciary ‘with nominees who have espoused extreme right-wing views on race, LGBTQ rights, abortion and religion and state issues’. Where the Christian right goes now that Trump is no longer President remains to be seen, but Posner is likely to be an essential guide in charting its progress [Her discussion of Christian right involvement on 6 January 2021 and of the recently formed Jericho March organisation is available online here]. 

 Of course, it is always important to remember when examining the evangelical right that while four out of five white evangelical voted for Trump, one in five did not. Not only that, but throughout US history white Christians have been involved in supporting just about every progressive movement there has been. One needs only mention Abraham Muste who played a leading role in the 1919 Lawrence Textile strike, allied with the American Trotskyists in the American Workers Party in the 1930s and played a leading role in the 1934 Toledo General Strike, one of the decisive class battles of the period. He went on to embrace pacifism and to play a part in both the civil rights movement and in the opposition to the Vietnam War. 

But what of contemporary evangelical opposition to the Christian rights’ idolatrous embrace of Trump?

Ronald Sider, in his edited volume, The Spiritual Danger of Donald Trump, has put together an interesting collection of responses, some of which are extremely powerful. One can, for example, only sympathise with Pastor Daniel Dietrich’s bemused outrage when he opens his essay, ‘Hymn for the 81%’, with the cold statement that ‘In 2016, 81 PERCENT OF WHITE EVANGELICAL CHRISTIANS VOTED FOR Donald Trump after hearing an audio recording of him bragging about sexually assaulting women’. He does not mention that a number of leading pastors actually phoned Trump after the release of the tape to offer him comfort and support! 

Dietrich goes on to chronicle the multitude of other abuses they have apologised for and reproduces his anti-Trump hymn in the text. Dietrich urges that Christians have to get involved in fighting ‘white supremacy, homophobia, transphobia, sexism – all the ways in which people are treated as less than the Children of God that they are’. And there is much more along the same lines.

 Of particular interest for this reader was Stephen Haynes essay, ‘”If You Board the Wrong Train… American Christians, Dietrich Bonhoeffer and Donald Trump’. This discusses the Christian right attempt, led by Eric Metaxas, to conscript Bonhoeffer, who was executed by the Nazis, in their cause. Metaxas is, of course, a leading Christian right ‘intellectual’, the author of the appalling Donald the Caveman children’s books, and is one of the founders of the Jericho March. As Haynes, an biographer of Bonhoeffer, argues, the evangelical right despite its attempted hijacking of Bonhoeffer is blithely recapitulating ‘the mistakes committed by German Christians in the wake of the Nazi Revolution’. 

He concludes his extremely interesting essay by insisting that the harsh reality is that Trump ‘has succeeded in Trumpifying American Christianity’. There are also useful essays by John Fea (‘What White Evangelicals Can Learn about Politics from the Civil Rights Movement’), by Christopher Pieper and Matt Henderson (’10 Reasons Christians Should Reconsider Their Support of Trump’) and more. One criticism is that there is not enough consideration of the so-called ‘prosperity gospel’ as preparing the way for Trump and effectively corrupting the evangelical movement. 

But let us end with Randall Balmer’s powerful ‘Donald Trump and the Death of Evangelicalism’. Balmer is a Professor of American Religious History and an ordained minister, the author of numerous books, and his considered assessment is that after a long illness in 2016 ‘Evangelicalism Died’ as a religious movement, note as a religious movement. He does, of course, add that a resurrection might still be a possibility, after all Jesus did raise Lazarus from the dead.

 John Newsinger